and should they go about to do it with their Equivocal Stuff they know they shall appear in an evil Case Well but it may be some Advocate for the Quakers may be ready to say That although the Quakers first Original and Ancient Authors of that Antiquity as 1648. and since for I think they do not pretend to any greater Antiquity See John Whitehead's small Treatise p. 4. He saith That in the year 1648. God who had Compassion on his People did cause a Branch to spring forth of the Root of David which was filled with Virtue for the Covenant of Life and Peace was with him c. and much more matter of this Blasphemous nature you have in the Book and Page aforesaid But who the degenerate Plant of this strange Vine was I know not except James Naylor And saith John Whitehead In the year 1655. I being a Branch of this Tree viz. the Branch aforesaid the Life of this Root caused me to Blossom and bring forth Fruit for the Spirit of the Lord came upon me Ibid. But to return suppose that these Antient Authors did at first and since till very lately run into gross and abominable Errors about the Holy Scriptures denying them to be the Word of God and Rule of Faith and Practices and did deny Christ's being at God's right hand in the Glorious Heavens beyond the Stars and did deny the Humanity of Christ and Justification by his Works Righteousness and Merits c. yet they may now have seen their former Errors and it may be by some means they have been convinced thereof so that now they are become good Orthodox Christians and therefore they have published a Christian-like Profession of Faith c. Answer But then ought they not to have renounced their former Writings that directly contradict it and then we should have been heartily glad to hear of so great and so happy a Reformation in and amongst them But now I think upon it to put them upon renouncing any of their former Writings or Authors Works will be a greater affront than the other and I shall incurr G. Whitehead's displeasure worse than before for how can they do that since all their Authors Books be they ever so full of Railings Falsities and Blasphemies yet they intitle them to the Divine Majesty and his Eternal Life and Light given forth from his Mouth and Sealed by his Spirit c. So that I see not how they can renounce what they have written but must look upon all as infallibly true on their account as the Pope and his Conclave looks upon their Councils Edicts and Decrees so that as the Laws of the Medes and Persians they are never to be altered or renounced Then lastly which way could the Quakers expect to escape being defamed or discredited why it is like they did suppose that the Honourable Assembly in Parliament had matters of greater moment in hand than to compare their former Writings with their new Faith So that if we had not concerned our selves to peep into their Writings and compare them with their newly professed Faith and publish'd this to the World namely That the Quakers former Writings and their late Profession of Faith are as really alike as an Apple is to an Oyster and agree as directly as Light and Darkness it had not been known But G. Whitehead saith in p. 6. That this Confession of Faith was sincerely own'd and consented to as one condition of their present Liberty Well then we hope you in plainness speak your Faith therein for if you did dissemble your Principles to obtain your Liberty it was but a bad way to get at it But we hope better things Now would the Quakers but clear themselves in these their First and Primitive Errors and corrupt principles in point of Faith we should be heartily glad to hear thereof First That they would never more deny the Scriptures to be the Word of God and Rule â—f Faith and Life which they have done â—â—â—â—â—…ly That they would never more amâ—â—… the Scriptures to be of no use in order to the true Knowledge of God This they have formerly done Thirdly That they would no longer hold it to be a sin Ay the sin of Idolatry and Breach of the Second Commandment to take the Practices of the Saints Recorded Commanded or Approved c. in the Scriptures for our Examples and Rules This you have done Fourthly That they would never more affirm That whatever is commanded in Scripture is no Duty to us except we receive the Command by immediate Inspiration as the Prophets and Apostles did Fifthly That they would never more deny the Resurrection of the Bodies of Men from the Graves of the Earth as they have done Sixthly That they would never more deny the Body of Christ of Flesh and Bones to be raised from the Grave and to be now in the Glorious Heavens above beyond the Stars This they have also done Seventhly That they would never more deny Gospel Ordinances as Baptism in Water and the Lord's Supper Administred in Bread and Wine which the Quakers do both despise and contemn Eighthly That they would forever renounce this pernicious Tenet of believing that no Blessedness is to be enjoyed by the Saints after Death the Body never being to be raised to any further Blessedness no more than 〈◊〉 enjoyed a thousand years before they 〈◊〉 and that the Soul is part of God came 〈◊〉 â—rom God and shall return into God again being part of his Essence Ninthly That they would never more deny Justification by Christ's Works Righteousness and Merits and for time to come never call it a Doctrine of Devils as they have formerly done Tenthly that they would never say and affirm that the Light within is Christ and God as they have too commonly done And finally that they would leave off their Billings-gate Complements and learn to treat their Antagonists more moderately and mildly for evil Communications will corrupt all their good Manners if they have any And waiting for this Reformation in them I shall now proceed to examine G. W's long Story and loud Out-cries about the Westmorland Petitioners which is my next Work About the Story of the Westmorland Petitioners G. W. spends several pages in cavelling with what I say Antichrist in Spirit c. pag. 78. namely That Quakeâ—â—â—â— is not derived from a Person but from â— Gesture used much amongst the Quakers formerly in ' their Meetings as was manifest by what was alledged against them by the Westmorland Petitioners who alledged that their practice did exceedingly savour of Sorcery because of the Swellings Quakings Roarings and Foamings that were amongst them in their Meetings I also cite the Quakers Answer to this Petition p. 35. where they deny not Swelling Foaming and Quaking But they deny Sorcery and Blasphemy they justifie their Quaking and Trembling as being used by the Saints of old c. James Naylor p. 16 and 17. of his Book The Power and Glory of
with that Body that God raised him from the dead again Thou Heathen because W. J. said the Will of Christ was made known by the Scriptures Thou Lyer Bundle of Lyes thou Esau selling thy Birthright a Mute for the Night-birds Cormorants Bitterns Owls Ravens Dragons wild Beasts Satyrs Vultures Screich-Owls and that because W. G. said that the Saints have not the glorious Kingdom in possession but by promise This for Tho. Lawson the Quaker in his Book against W. Jefrey c. I shall again mention Famous Edward Boroughs in his Answer to Mr. Bennet's 20. Sober Questions as appears in Boroughs Works in Folio from p. 29. to 34. a Breviate thereof take as followeth Thou Reprobate and Child of Darkness the Light condemns thee and thy Generation eternally We Witness thee to be in the Sorcery and Witchcraft Thou art darkness it self thou Dragon thy Queries are conjured in the Black-Art out of the bottomless Pit thou Diviner we Witness thee to be the Beast that Wars with the Lamb thou Antichrist that lookest at Christ's death at Jerusalem alone thou art seen with the Light and with it condemned thou blind Pharisee and Blasphemer thou Jesuit art thou pleading for a Christ afar off thee thou art under the Woe and from that Woe thou shalt never fly Let all People see whether thou be not a blind ignorant Sot Here thou replyest thy sottish Questions concerning the Body of Jesus as the Devil did about the Body of Moses Thou disobedient one upon whom God will render Vengeance in flaming fire thou art Accursed thou Beast to whom the Plagues of God are due upon whom the Wrath of God must be accomplished thou art shut out from God for ever thou blind Hypocrite thou dark sottish Beast thou polluted Beast And much more to this purpose you will find in the Book and Pages of Edward Boroughs the Quaker aforesaid Now is it not hard to believe the Testimony the Quakers give of this Man namely that he was a Faithful Servant and Prophet of the Lord And yet he thus Sentences a Man to Woe and Condemnation for ever and that for asking some sober and serious Questions Take also a Breviate of Mr. Penn's sweet Language to Mr. Faldo in Answer to his Book Quakerism no Christianity See Mr. Faldo's Reply to Mr. Penn's Answer p. 93. Saith Mr. Faldo I shall rake but into one of your Books for the following good Language and leave large gleanings of all these lovely Titles and Eipithets you afford me and my Work ' Behold you Priest failable errable Priest scoffing independent Priest ungodly Priest busie Priest cavilling Priest over-doing Priest Antichristian Priest Mountebank Priest this taunting Priest stingy Priest mercenary John Faldo a Quack a Religious Bone-setter the Priests break-neck the Priest and his Poppit-play Doctrine vaunting strutting John Faldo insolent Vilifier ignorance or malice it self our malignant Adversary John Faldo ignorance malice and revenge black as Hell it self in malice impious scoffs impudence strange impudence the impudence of his wickedness sordid pedantry he vomits his Scriptures he brings no more to purpose than Toby and his Dog a Doctrine of Devils a lye a lye to be sure a very lye devilish falsities a downright lye an errant lye a wicked lye the last great lye of his second part of lyes a wicked lye minted out of Hell Mr. Penn ' s Answer to Mr. Faldo p. 43. 65. 79. 64. 109. 117. 140. 208 210. 74. 107. 116. 40. 46. 110. 157. 204. 213. 214. 203. 215. And much more that follows being more general Railings and Reflections 4. Take a Breviate also out of this small bundle of Railery written by G. Whitehead against Edward Paye Henry Loader and William Alcot thus sweetly worded The Envy and Bitterness they are maliciously envious against our present Liberty as Men of a turbulent persecuting Spirit they have grosly belyed us in their bitter lying invectives their envy and bitterness is carnal blind and dark these envious turbulent Teachers in their rage and railery Lord deliver every well-meaning person from you and your Envy such malicious Preachers as these Anabaptists who as persons possessed with a lying unclean Spirit are now still foaming out their own shame and malice their work of malice and falshood in their puff'd-up envious Flesh they have grosly belyed us and do charge us with this horrid lye your shameful lyes you have grosly belyed us you have diabolically and foully foamed out your own shame and envy as will appear that the foaming unclean Spirit and lying Devil is not cast out of you the unclean lying Spirit that possesses you such gross forgeries horrid and abusive forgeries a gross lye O blind Guides self-contradicting and self-condemning Hypocrites you are blind Guides they are gross notorious old lyes Woe unto you lying Hypocrites Antichrist in Flesh c p. 5. 6. 7. 9. 10. 11. 15. 16. 17. 18. 20. 21. c. And more such stuff as this Now doth not this make it manifest that the Quakers are no Changlings But is it not strange that these people that call themselves God's Lambs should act so like raging Bears and when endeavours have been used to still their ragings many times their Answer hath been as Tho. Lawson to Will. Jefery Dost not thou know the Saints shall Judge the World they being the Saints and all they condemn the World Take a Breviate of some of the Quakers Profession of Faith The Quakers Profession of Faith Q. What 's your Belief concerning the Blessed Trinity as our Term is Answer Our Belief is that in the Unity of the God-head there is Father Son and Holy Ghost being those 3 Divine Witnesses that bear Record in Heaven the Father the Word and the Holy Spirit and that these three are one according to Holy Scrip. Testimon The Quakers Contradictions of this Faith 1. Respecting the place where these Divine Witnesses are or what Heaven they intend 2. How it appears that they own the Humanity of Christ 3. How it can be that they own Justification by Christ briefly examined Smiths Primer p. 9. They that are false Ministers Preach Christ without and bid people Believe in him as he is in Heaven above Swor'd of the Lord p. 24 your carnal Christ is utterly denied by the Light your imagined God beyond the Stars J. Pernel's Satans design discovered p. 19 25. saith That by Preaching Christ in Heaven the Devil gets his work done on Earth as Tho. Lucock being asked by W. J. where that Heaven was into which Christ Ascended He answered claping his hand on his Breast saying within me within me so that the Heaven the Quakers intend is within them in their corruptible bodies The Quakers Profession of Faith Q. Do you believe the Divinity and Humanity of Jesus Christ the Eternal Son of God or that Jesus Christ is truly God and Man Answer Yes we verily believe that Jesus is truly God and Man according as the Holy Scriptures testifies of him God over
all blessed for ever the true God and eternalLife the one Mediator between God and Man the Man Christ Jesus The Quakers Contradictions of this Faith 2. How doth it appear that the Quakers do believe the Humanity of Christ Since John Whitehead Dip. plu p. 13. Jesus Christ a person without us is not Scripture Language but the Anthropomorphites and Mugletonians Again G. W.'s Appendix to Reason against Railing p. 21. The Socinian tells us of a personal Christ and that the Man Christ Jesus our Lord hath in Heaven a place remote from Earth a humane Body But doth he believe him to be the eternal God whilst he imagines him to be a personal Christ a humane Body so limited and confined to Remoteness c. The Quakers Profession of Faith Quest Do you believe and expect Salvation and Justification by the Righteousness and Merits of Jesus Christ or by your own Righteousness or Works Answer By Jesus Christ his righteous Merits and Works and not by our own God is not indebted to us for our deservings but we to him for his Free Grace in Christ Jesus whereby we are saved through Faith in him not of our selves c. The Quakers Contradictions of this Faith G. Fox Great Mystery of the great Whore p. 71. He saith Christ's Nature is not humane which is earthly for that is the first Adam's c. And yet they profess to believe the Humanity of Christ See G. Fox's Great Mystery c. p. 16. Saith he John Bunyan saith God is distinct from the Saints and Bunyan is deceived who saith he is distinct from the Saints and so you are a Company of pitiful Teachers See Mr. Haworth's Animadversions upon the quibling Libel from the Hartford Quakers stiled A Testimony for the Man Christ Jesus p. 11. One William Bates a Quaker said more than once That what Christ took of the Virgin had now no Being c. Sept. 19. 1676. in the hearing of Daniel Doughty John Albury and Stephen Tothil Mr. Pen's Justification is not by the Imputation of anothers Righteousness but from the actual performing and keeping God's righteous Laws Pen's Sandy Foundation p. 25. E. Burrough's Works p. 33. God doth not except any where there is any failing or who do not fulfil the Law and answer to every demand of Justice See Mr. Pen ' s Serious Apology p. 148. Justification by the Righteousness of another or which Christ fulfilled for us in his own Person wholly without us we boldly affirm to be a Doctrine of Devils and an Arm of the See of Corruption that doth now deluge the World See again Mr. Pen ' s sandy Foundation p. 25. 30. It is a great Abomination to say God should condemn and punish his innocent Son that he having satisfied for our Sins we may be justified by the Imputation of his perfect Righteousness O why should this horrible thing be contended for by Christians I shall pass this when I have only given you one instance more See Edw. Burrough's Works p. 32 33. in Answer to the 12 Question it being this Whether the holy Lives and Works of the Saints be not excluded from the Act of Justification from the Guilt of Sin Edw. Burrough's Answer Thou dead Beast Thou art a Stranger from the Life of God and excluded from the holy Life of the Saints and their Works Thou art un-redeemed from thy vain Conversation and so art not justified nor never shalt be and by the same that the â—…nts are justified thou art condemned into the Lake for ever I shall now leave the Reader to judge Whether the Quakers own Writings and their late pretended Faith profess'd do not directly contradict each other About the Three Divine Witnesses in Heaven the Humanity of Christ and that they expect Justification by his Works Righteousness and Merits c. and not by their own The Quakers Profession of Faith in the holy Scriptures They say they believe in the Three Divine Witnesses that bare Record in Heaven according to Holy Scripture-Testimony And in their last Article they propose the Question thus Quest Do you believe and own the Holy Scriptures contained in the Books of the Old and New Testament to be given by Divine Inspiration and to contain all Matters of Doctrine and Testimony necessary to be believed and practised in order to Salvation and Peace with God They answer and say yes we do and by the assistance of Grace and good Spirit of God which giveth the Understanding of the Mind of God and meaning of holy Scriptures we always desire to live in the Faith Knowledge and Practice of them in all things appertaining to Life and Godliness holy Scriptures being given by divine Inspiration is profitable for Doctrine Correction and Instruction that the Man of God may be perfect throughly furnished to every good Work able to make the Man of God wise to Salvation through Faith in Christ Jesus The Quakers professed Faith directly contradicted by their own Writings and Authors Fox and Hubberthorn Truth 's Defence p. 101. They say the Scriptures are no standing Rule and that it is dangerous for the ignorant People to read them I and yet profitable for Doctrine and Holy Scriptures too G. Whitehead's serious Apology p. 49. That which was spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and Chapters are and greater Pernel's Sheild of the Truth p. 19. He also that saith the Letter that is the Scriptures as written is the Rule and Guide of the people of God is without feeding upon husks and is ignorant of the true Light James Nailor's Light of Christ p. 19. God is at liberty to speak to his People by the Scriptures if he please and where they are given by Inspiration doth so And he is also at liberty to speak by any other created thing as to Balaam by his Ass Tho. Lawson in his untaught Teacher Read p. 6 7 8. The Scriptures are not a Rule whereby to know the Will of Christ See also H. Smith's True and Everlasting Rule from God discovered for I must remember that part of the Title or else G. W. will be offended and say I wrong him H. S. affirms that there is no other Rule Way or Means by which Men shall ever come to walk with God but by that which is manifest of God in him and that it is sufficient to guide in all the ways of God without Scripture or any other outward Rule How then are the Scriptures profitable and necessary as pretended in your Profession of Faith See also J. Nailor's Answer to the Jews Read p. 4 22 25. It is Blasphemy for any to say the Letter is the Word of God It is the Devil that contends for the Scriptures to be the Word of God See Burrough's Works p. 62. He that persuades People to let the Scriptures be the Rule of Faith and Practice would keep People in Darkness for who ever walks by the Rule without them and teaches
Men so to do would make void the Covenant of Life and Peace And see what my Antagonist saith Dip. Plu. p. 13. and then judge if the Scriptures be no Rule yea if it be Idolatry to call the Bible a means as G. W. expresly saith who also affirmeth that Faith grounded on the Scriptures is but an empty implicit Faith and bespeaks such Persons void of the knowledge of God and Christ and Salvation and to be yet in their Sins and that such Men walk by their own Fancies and Imaginations Christ Ascerded p. 11. Now if the Scriptures be a dead carnal Letter Ink and Paper saith Pernel in Sheild of Truth If they are the Precepts and Traditions of Men saith Nailor in his Love to the lost And as Helbroâ—… the Quaker said to James Nobs and his Wife If they are no better than an old Aim Hick's D. p. 29. If it be dangerous for the Ignorant to read them If to say an Ass hath as much Authority essentially in himself to teach and rebuke as the Scriptures If to account it blasphemy and diabolical to call the Scriptures the Word of God be not to contemn and vilifie them I am yet to seek what is I shall refer the Reader to our Book Antichrist in Spirit unmask'd where the rest of the Quakers Articles of Faith published in their late Pamphlet are particularly examined Now let the Quakers renounce and explode those Writings and Sayings of their Authors that stand upon Record that so directly contradict their new Faith professed by them and as was said we shall be glad of so great and happy a Reformation among them hoping some means hath been bless'd to work this happy change upon them In p. 24 25. G. Whitehead saith we have wronged his Words in Citation and Construction about the holy Scriptures and Person of Christ and likewise grosly abused wronged and mischarged G. Foâ— J. Pernel G. Keith foully perverting and misconstruing their Words And he saith we have also abused vilified defamed and wronged W. Smith H. Smith J. Nailor E. Burroughs J. Penington S. Crisp W. P. and others Men of better Fame and Repute than our selves and more righteous and innocent than their Defamers Answer That forasmuch as G. Whitehead cannot or at least hath not shewed us wherein we have wronged them as to Matter of Fact we shall take these to be some of G. W's empty and swelling words of Vanity and look upon it as a presumptuous Blast blown without Proof or Demonstration and so it needs no further Answer at present Again I shall take no notice at all of the confused Profession of Faith that G. Whitehead makes in 27 28 29 30. Pages of his Libel but do think it had been much more to the present purpose had he instead thereof laboured to reconcile their Writings with their late published Faith The Conclusion Wherein I shall take a little Notice of G. Whitehead's Postscript G. W. cites Antichrist in Spirit c. p. 46. Where I referr the Reader to Saul's Errand to Damascus p. 6 7. Where G. Fox takes the Name of the eternal Judge of quick and dead to himself c. G. Whitehead saith this is notoriously false in Fact being saith he in the very same Book Saul's Errand recorded amongst those Matters falsly charged on G. F. by his Adversaries the Priests and others in the County of Lancaster in their Petition p. 1 2 3 4 5 6. of Saul's Errand where G. F. opposeth and answereth their Objections To all which I answer In the beginning of the Book Saul's Errand there is that part of the Lancaster Petition inserted p. 4 5 6 7. In which Petition G. F. is charged with taking to himself the Name of the eternal Judge of quick and dead c. The Lancaster Petitioners were several Men of Credit and Repute Now though G. W. says the charge was false and G. Fox denies it in that their Book c. What then Have not I more reason to believe the Affirmative of so many than G. Fox's Negative I know 't is a Faculty incident to you to deny Matters of Fact charged upon you be they ever so apparently true And who can think that a number of Men should agree together in charging G. Fox with a Falshood Though G. Fox denies their charge in his Book may not we answer it in your own Phrase p. 8 of your Pamphlet The Authority of the Quakers Books are utterly denied by us so that we have grounds to believe the Petitioners say true Why may not G. F. take the Name of Judge of quick and dead to himself as well as to approve of those blasphemous Titles given him by Jos Coal in his Letter from Berbadoes cited in Antichrist in Spirit p. 43 44 45 Dear G. Fox who art the Father of many Nations whose Light hath reached through us thy Children even to the Isles afar of to the begetting of many again to a lively hope for which Generations to come shall call thee G. F blessed whose Being and Habitation is in the Power of the Highest in which thou G. F. rulest and governest in Righteousness and thy G. Fox's Kingdom is established in Peace and the Increase thereof is without end 21 day of the 12 month 1658. Now if G. Fox could digest and approve of all these Titles due only to Christ himself in the Opinion of all Christians Why may he not use the like Modesty in taking the name of Judge of quick and dead to himself The other Titles were approved and ordered to be recorded Why may not G. Fox take this Name to himself as well as to say in one of your Meetings Friends although I have not told it you I do now declare it I have power to bind and loose whom I please Now if G. W. hath the confidence to deny these things a further Test of them and others may be more fully given G. Whitehead's next causeless Out-cry is that I say the Quakers say that Christ hath no body but his Church quoting Saul's Errand p. 9. Which saith G. W. is notoriously false again for said he it was the Priest's Objection against L. F. that he professed that Christ had never any body but his Church Saul's Errand p. 2. Which saith G. W. was also false and there recorded amongst their other false Charges objected To which I answer First I do not charge the Quakers with saying that Christ never had any Body but his Church They own he had a bodily Garment But the Petitioners aforesaid charged the Quakers with saying that Christ hath no Body but his Church Now instead of G. Fox's owning Christ to have a Body besides his Church or distinct from his Church He replies That Christ's Church is his Body which I say is but a shuffle and not denying but implicitly granting the Matter of Fact And why may not G. F. deny Christ to have a Personal Body besides or distinct from his Church as well as G. Whitehead
Dip. Pl. p. 13. Burrough's Works p. 150. It is not our wonted course to say that Christ hath no Body but his Church But we say the Church is his Body Observe they do not usually say so but it appears they believe so See ibid p. 151. 152. To say Christ hath two Bodies one out of the sight of the Saints There is so much Wickedness and Ignorance in the Broachers of such a Particular that it needs no Answer c. See G. Whitehead's Verdict and I shall leave this to the Reader 's Judgment his Apology p. 33. Them that accuse us for saying Christ hath but one Body should produce Scripture that saith he hath two And where doth the Scripture say that Christ's glorified Body in Heaven is of humane Nature Now the Quakers own Christ's Church to be his Body then that is the one Body G. W. intends And it is monstrous to say he hath two So that then I do not wrong the Quakers in saying that they own Christ to have no Body but his Church Now all Christians own Christ's Church to be his Mystical Body and they also believe him to have a personal glorious Body distinct from his Church saith he Ep. c. p. 59. refers to Pernel's Sheild of Truth p. 12. Where I. P. calls Water-Baptism a formal Imitation and Invention of Men c. G. Whitehead saith James Pernel speaks not this of Water-Baptism without distinction Answer However he saith so and then the Charge is owned to be true To this agrees Smith's Primer p. 39. Thy Baptism Bread and Wine rose from the Pope's Invention And James Nailor's Salutation to the Seed of God p. 33 34. calls Water-Baptism a carnal thing Now let the judicious Reader judge how far I have been concerned in wronging the Quakers c. To conclude we will give an Answer to G. Whitehead's impertinent Questions though I think they are not worth taking notice of His Questions are 4 but his Reasons for asking them vanish in answering the first viz. Was E. P. deputed and approved by your Congregation or any select Assembly of Elders or Ministers of the Baptized People or Churches to write or publish his said Book against the People called Quakers Or did he do it on his own Authority or Head with your Approbation only Answer Your pretended Faith being published and dispersed plentifully here it did more directly affect this People of the baptized Way and therefore E. P. did write and publish the said Book by the approbation of the Majority of this Congregation And so he did not do it on his own Head Neither did we see it needful to desire the approbation of others herein though several have approved of it since And it is most ridiculously impertinent for you so often to speak of defaming you as a People except you could shew a Dispensation to be universal Dictators and a License to disperse your confused and pernicious Stuff without Controul Moreover Edw. Paye hath this to say that although he doth not pretend to Perfection as some of the Quakers have done that is a living without Sin Yet when G. W. becomes Master of an Inquisition Edw. Paye will give sufficient Testimonies both of his Life and Doctrine to the confutation of his Defamers And the mean time he challenges any to charge and prove against him any thing unbecoming a Man and a Christian respecting either Life or Principles humane Frailties excepted And although G. W. infinuates most arrogantly that he had need to be a Man of singular Piety and eminent Parts that is sit to discourse with a Quaker in this Controversie yet E. P. believes that a Man of as mean Qualifications as himself can do it And let this serve for an Answer to your impertinent Questions And now G. W. I conclude with a Word to thee and do hereby declare that I never had the least prejudice against or Controversie with any Quaker about civil things though I have been intimate with several of them both at Bristol when I lived there and elsewhere but from your Principles Liberanos Domine I hope shall ever be my Litany And I hope all that are or would be Christians will join with me and say Amen And now I have done except I am foolishly provoked which if I am you may it is like have a Quarterly Packet to keep your Fame in remembrance This is all from thy Friend Edward Paye FINIS ERRATA PAge 3. line 20. for â—â—w read â—â—r p. 24. 1. 7. dele And. 1. 26. for Matâ— read Matâ— p. 29. 1. 28. for 〈◊〉 read George